Proverbs 3:31

Pro 3:31 Envy thou not the oppressor, and choose none of his ways.

Ver. 31. Envy not the oppressor.] That grows rich by unjust quarrels and vexatious lawsuits. It is not for nothing surely that our Saviour, {Luk 12:15} after "who made me a judge?" adds, "Take heed and beware of covetousness." Implying that most men go to law with a covetous or a vindictive mind; whereas if they will needs wage law, they should do it as Charles the French King made war with our Henry VII, "more desiring peace, than profit or victory." It should be with men in this case as it was with Augustine and Jerome in their disputations: it was no matter who gained the day, they would both win by understanding their errors.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_3:31

Envy thou not the oppressor.

The oppressor

He is a common character. There is the political oppressor, the social oppressor, the ecclesiastical oppressor.

I. His character is not to be envied.

1. Because envy is in itself an evil.

2. Because there is nothing in the oppressor to be desired.

II. His conduct is not to be followed. Stand aloof (Psa_37:1). (D. Thomas, D. D.)

The oppressor not to be envied

Whether public or private, the man who grinds the faces of the poor by severity and extortion, may succeed, may prosper; may, by this means, amass a fortune, and rise to still higher honour. He is not to be envied; not only because envy is in itself wrong, but also because there is really nothing in his character and career to produce it. His prosperity is not to be envied even by the poorest and most suffering victim of his oppression. And while he is not to be envied, far less are his ways to be imitated for the sake of obtaining the envied results--the same wealth, the same greatness, the same power. (R. Wardlaw, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_3:31. Envy thou not, &c., or “emulate not” (Vulg.) “Do not anxiously covet” (Stuart).

Pro_3:32. Secret. His “secret compact,” “familiar intimacy.”

Pro_3:34. “If,” or “Seeing that He scorneth the scorners,” &c.

Pro_3:35. The promotion, &c., literally “shame lifts up,” i.e., in order to sweep away and destroy them; so Lange translates. Miller reads, “fools are each piling shame.” Stuart says on this verse, “Glory means here honour or an exalted station. Ziegler and Ewald render the next clause, ‘Shame shall elevate fools,’ spoken sarcastically. I prefer the meaning sanctioned by Eze_21:23; Isa_57:14, viz., to take off, to sweep away, as the dust which is elevated by the wind and is swept off, as may be seen in Isa_17:13. Compare Isa_29:5; Psa_35:5. At least, the image understood in this way is very vivid. It stands thus: ‘Fools are elevated like the light dust, and then are swept away in the same manner.’ ”

MAIN HOMILETICS OF THE PARAGRAPH—Pro_3:31-35

THE OPPRESSOR NOT TO BE ENVIED

The children of Wisdom are strongly tempted sometimes to do this. Like Asaph (Psalms 73.), they see the prosperity of the wicked encompassed with pride, and clothed, as it were, with violence (Pro_3:6), and they are tempted to say: “Verily I have cleansed my heart in vain, and washed my hands in innocency.”

Such a state of mind is—

I. Dangerous. It is the first step to becoming like him. Envy of the oppressor may result in “choosing his ways.” A conviction that there is anything belonging to the oppressor that can be envied may lead to becoming oppressors ourselves.

II. Unwise.

1. Because the oppressor is held in universal abhorrence by men. True it is that he possesses power, or he could not oppress, but sooner or later the power will be transferred to the hands of those whose rights he has trampled on, and the outburst of rejoicing at his overthrow is the revelation of the hidden hatred of which he has all along been the subject.

2. Because he is an abomination to the Most High (Pro_3:32). As there is in the noblest of human kind an intense loathing of those who use their power to the injury of others, so this feeling exists more strongly in the mind of God in proportion as His goodness and benevolence exceeds that of the most perfect man. This is not only declared in revelation, but is manifested in the retributions of Providence. Since Pharaoh and his hosts were overthrown in the Red Sea, God has been slaying “mighty kings” who have followed in Pharaoh’s footsteps, because “He is good, and His mercy endureth for ever” (Psalms 136).

3. Because of the contrast in the character, and in the present and future reward of the oppressor and the child of Wisdom. The oppressor is “froward.” He will not submit to the voice of instruction or correction, but will be his own absolute lord and master. His actions, if not his words, say: “Who is the Lord, that I should obey His voice?” The righteous are submissive to the Divine will—they are the “lowly,” who are willing to learn of Him who was meek and lowly in heart (Mat_11:29). Such opposite characters must necessarily meet with opposite dealing from a righteous Ruler. It is a righteous law that “Whatsoever a man soweth, that shall he also reap” (Gal_6:7). With the froward Thou wilt show Thyself froward—with the merciful Thou wilt show Thyself merciful—are the curse and the blessing which rest respectively upon, not only the froward and lowly man, but upon those to whom they belong—their house—those who are bound to them in family relation. The scorn of the froward man reaps a harvest of scorn, but “grace” is the reward of lowliness and humility (Pro_3:34). The contrast in the future inheritance is still greater. The present curse and blessing may not be always evident to onlookers, but the future glory and shame will be manifest to the universe (Mat_25:31-36).

OUTLINES AND SUGGESTIVE COMMENTS

Pro_3:32. The Lord will freely reveal to the righteous what He keeps from others—the truths and promises, the blessings and joys of His covenant of peace, secret to the soul that possesses them, intransferable, “passing all understanding,” “unspeakable and full of glory.”—Wardlaw.

There is no less a secret of godliness than there is of any other trade or profession. Many profess an art or a trade, but thrive not by it because they possess not the secret or mystery of it, and many profess godliness but are little the better for it, because they have not the true secret of it. He hath that with whom God is in secret in his heart, and he that is righteous in secret where no man sees him, he is the righteous man with whom the secret of the Lord is.—Jernim.

They shall be of His cabinet council who choose rather to lie in the dust than to rise by evil arts, by wicked principles.—Trapp.

Pro_3:33. Whatever cost be there, there can be no true cheer, for God’s curse mars all; this will either rot the timber, and pull it down, or undermine the foundation, and blow it up. Possibly there may be in thy house a loving wife, loving children, many servants, stately rooms, costly furniture, dainty fare, great earthly delights; but, man, the curse of God is there. A spoonful of this, like copperas, will turn all thy wine into ink; thy sea of honey into gall and wormwood. How can thy sweetest dish be savoury, when the curse of God is thy sauce? Or thy finest raiment delight thee when in every suit there is the curse of God like a plague-sore? or how can thy most beautiful building content thee, when this curse of God on thee for thy wickedness turns it into a prison to keep thee, who art in the bond of iniquity, till the hour of death, the time of thine execution?—Swinnock.

The houses of the wicked are of two kinds, some dwell in their merits, others in their vices. The Pharisees of the world dwell in the lofty houses of their own meritorious holiness. But as St. Bernard saith, What more foolish than to dwell in a house yet hardly begun? The debauched people of the world dwell in the dirty houses of their wicked lives, and cannot be gotten out of them. But the curse of God is upon both. The righteous dwell in God’s mercy which covereth them from the anger of His justice.… The rich glutton may keep out Lazarus, but he keeps in God’s curse.—Jermin.

Here are the gods—could the philosopher say of his poor habitation, meaning his heathenish household gods—whatever else is wanting to me. How much more may the saint say so of his God.—Trapp.

Pro_3:35. They shall be promoted, indeed, but their exaltation shall be like that of Haman, who was exalted when he was hung upon a gallows fifty cubits high.—Lawson.

This last contrast carries us forward to the coming day when all shall “discern” in the full delight of eternity (Mal_3:18). The wise—the heirs of glory—are identified with the lowly (Pro_3:34)—the heirs of grace. Self-knowledge—the principle of lowliness—is the very substance of wisdom. Their inheritance also is one—grace and glory (Psa_84:11). For what higher glory can there be than the grace which hath redeemed a worm of the earth and made him a king and priest unto God?—Bridges.

Humility is both a grace and a vessel to receive grace.—Trapp.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

3:31-32 The violent will ultimately be punished for their ways (1:18-32), even if they seem to have an enviable position in the world (11:16). The wise will not envy them, because they are detestable to the Lord. God’s friendship is of far greater benefit than anything the violent achieve.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Desire not to be like unto him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

oppressor--or man of mischief. The destiny of successful evildoers warns against desiring their lot (Psa 37:1-2, Psa 37:35-36).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. Envy thou not the oppressor] O how bewitching is power! Every man desires it; and yet all hate tyrants. But query, if all had power, would not the major part be tyrants?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

31. Envy thou not] The temporal rewards of wisdom, health (Pro_3:8), long life (Pro_3:16), riches and honour (ib.), as they may be withheld from thee (Pro_3:11-12), so may they be surpassed by the prosperity of the wicked; but let not the comparison of thy lot with his move thee to envy, for the true reward of wisdom is higher and surer (Pro_3:32-35). Psalms 73. illustrates these verses.

oppressor] Lit. man of violence, R.V.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Envy thou not the oppressor,.... The man that gets wealth and riches by acts of injustice, by oppressing the poor, by rapine and violence; do not envy his prosperity, and the substance he is possessed of; do not wish to be in his place and circumstances, to enjoy his affluence and ease; do not look upon his happiness with an envious eye and a fretting heart; he is far from being a happy man; his end will be bad; see Psa 37:1;

and choose none of his ways; which he has used to get his riches in; do not follow him in them; for should you do as he has done, and get ever so much, since this would be with the loss of your souls, of what advantage would it be? He makes the best choice that chooses the "good part" that shall not be taken away, Luk 10:42; Christ, and the ways of Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ways. Of injustice. Seek not to attain his prosperity by the same means. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Envy thou not the oppressor, for his impunity and success in his wicked designs, and the wealth which he gains by his unrighteous practices.

Choose none of his ways; for what men envy in others they seek to obtain for themselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

31. Envy thou not the oppressor — Literally, the man of violence or wrong; who uses violent or wrong means to enrich himself: do not desire his unjust gains.

Choose none of his ways — Modes of making money. Zockler, “Imitate not.” Miller, “Do not become excited about.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Envy thou not the oppressor, and choose none of his ways. The thought of strife in the preceding verse leads to that of oppression, and the precept is directed against fellowship with those who outrage the general law of benevolence and justice, Envy not; i.e. as Stuart, "Do not anxiously covet the booty which men of violence acquire." Success and wealth may follow from severity and extortion, but the man who acquires prosperity by these means is not to be envied even by the victim of his oppression. (for the verb, see Pro_23:17 Pro_24:1, Pro_24:19) The oppressor (ish khamas); literally, a man of violence (see margin). The expression occurs in Pro_14:29 Psa_18:41, and in its plural form, ish khamamim, "man of violences," in 2Sa_22:49 Psa_140:1, Psa_140:4. The man of violence is one who "grinds the faces of the poor," and whose conduct is rapacious, violent, and unjust. And choose none of his ways; literally, and choose not all his ways, i.e. with a view to acquire the same wealth, greatness, and power. The LXX renders this verse, "Do not acquire the hatred of evil men, neither be jealous of their ways," evidently from having taken tiv"khar, "choose," in the second hemistich, for tith"khan, "be jealous."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Envy not - For his impunity and success.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These exhortations to neighbourly love in the form of warning against whatever is opposed to it, are followed by the warning against fellowship with the loveless:

31 Be not envious toward the man of violence,

And have no pleasure in all his ways.

32 For an abhorrence to Jahve is the perverse,

But with the upight is His secret.

The conceptions of jealousy and envy lie in קנּא (derived by Schultens from קנא, Arab. ḳanâ, intensius rubere) inseparable from each other. The lxx, which for תקנא reads תקנה (κτήσῃ), brings the envy into 31b, as if the words here were ואל־תּתחר, as in Psa 37:1, Psa 37:7 (there the lxx has μὴ παραζήλου, here μηδὲ ζηλώσῃς). There is no reason for correcting our text in accordance with this (substituting תּתחר for תּבחר as Hitzig does), because בּכל־דּרכיו would be too vague an expression for the object of the envy, while אל־תבחר altogether agrees with it; and the contrary remark, that בּחר בּכּל is fundamentally no בחר, fails since (1) בחר frequently expresses pleasure in anything without the idea of choice, and (2) "have not pleasure in all his ways" is in the Hebrew style equivalent to "in any one of his ways;" Ewald, 323b. He who does "violence to the law" (Zep 3:4) becomes thereby, according to the common course of the world, a person who is feared, whose authority, power, and resources are increased, but one must not therefore envy him, nor on any side take pleasure in his conduct, which in all respects is to be reprobated; for the נלוז, inflexus, tortuosus (vid., Pro 2:15), who swerves from the right way and goes in a crooked false way, is an object of Jahve's abhorrence, while, on the contrary, the just, who with a right mind walks in the right way, is Jahve's סוד - an echo of Psa 25:14. סוד (R. סד, to be firm, compressed) means properly the being pressed together, or sitting together (cf. the Arab. wisâd, wisâdt, a cushion, divan, corresponding in form to the Hebr. יסוד) for the purpose of private communication and conversation (הוּסד), and then partly the confidential intercourse, as here (cf. Job 29:4), partly the private communication, the secret (Amo 3:7). lxx, ἐν δὲ δικαίοις [οὐ] συνεδριάζει. Those who are out of the way, who prefer to the simplicity of right-doing all manner of crooked ways, are contrary to God, and He may have nothing to do with them; but the right-minded He makes partakers of His most intimate intercourse, He deals with them as His friends.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

What is there — we might ask — to envy in the oppressor? The love of power is a ruling passion; and the slave of his own will enjoys a brutish pleasure in tyranny. Yet little reason have we to envy him, much less to choose his ways. (Pro 24:1 . Ecc 4:1 .) Can he be happy, going froward in his way, in perverse contradiction to the will of the Lord? with the frown of Heaven? ’For he who hateth nothing that he hath made, abhors those who have thus marred themselves. They are not only abominable, but ’an abomination in his sight.’’†1 Really to be envied, or rather ardently to be desired, is the lot of the righteous, enriched with the secret of the Lord — "his covenant and fatherly affection, which is hid and secret from the world."†2 Sinners are an abomination. Saints are his delight. ’They are God’s friends, to whom he familiarly imparts, as men used to do to their friends, his mind and counsels, or his secret favor and comforts, to which other men are strangers.’†3 Communion with himself (Joh 14:21-23 ); peace (Php 4:6-7 ); joy (Pro 14:10 ); assurance (Rev 2:17 ); teaching (Mat 11:25 ; Mat 13:11-17 ; Mat 16:17 . Joh 7:17 . 1Co 2:12, 1Co 2:15 ); confidence (Joh 15:15 ); an enlightened apprehension of providence (Gen 18:17-18 . Psa 107:43 ); yea, all the blessings of his covenant (Psa 25:14 ) — this is the secret between God and the soul, an enclosed portion, hidden from the world, sealed to his beloved people. Here then — child of God — "dwell in the secret place of the Most High." (Psa 91:1 .) If he hath given to thee the knowledge of himself, and of thine interest in him; and to the froward oppressor only worldly advantage; is it not the seal of his love to thee, and rejection of him? Is it not infinitely more to dwell on high with thy God, than in the vain pomp of an ungodly world? (Psa 84:10 .)

Footnotes

†1 Henry in loco. Pro 6:14-18 ; Pro 11:20 ; Pro 15:9 . Mic 2:1-2 . See the Lord’s open judgment, Exo 9:16 ; Exo 14:28 . Isa 37:21-38 . Act 12:1-2, Act 12:23 .

†2 Reformers’ Notes.

†3 Pool’s Annotations. ’He loves them dearly as his intimate friends, to whom he communicates the very secrets of his heart.’ — Diodati.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

Do not ... choose any of his ways

It is implied that he is not to choose to imitate the actions of the violent person. AT: "Do not ... choose to imitate any of his ways" (See: Assumed Knowledge and Implicit Information)

the devious person is detestable to Yahweh

"Yahweh detests the devious person"

the devious person

the person who is dishonest or deceitful

he brings the upright person into his confidence

Yahweh shares his thoughts with the those who do right as with a close, trusted friend. AT: "Yahweh is a close friend to the upright" (See: Assumed Knowledge and Implicit Information)

translationWords

envy

Yahweh

righteous

confidence

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Do not envy a man of violence to do as his deeds if you see him prospering.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.